Sometimes so-called “friends”
Answer you with friendly words
But inside they feel different
On the next occasion they drop you
Show their real face
With their carrot and stick attitude..
How many times it happens
That we deceive ourselves
We identify us with mere words
Without really knowing,
Practically living them
To make us better
Compared with other?
To demonstrate knowledge?
Or to make a show
In front of us?
Or do we just run after
What is in fashion?…
We try to justify it
With some book-reading
And are even proud of it…
However, when reading
A book about water
We cannot squeeze the water
Out of it – not even one drop…
Once our knowledge has practically manifested
It becomes the breath of our life
There, we are no longer ignorant…
However, ignorance is there
Where practical life is missing…
There where practical life is present
Living knowledge and experience
Fill the gap between saying and doing…
My dear friends
Continuing talk by Sant Kirpal Singh: “What is God, and how we can know Him”
The complete text can be read here, under the website of Unity of Man:
Have a good time in reading and digesting
All good wishes
All names are holy. We have respect for all names, although God is the Nameless One. By whatever name you call Him with devotion and faith, He will make appearance and you will come in contact with Him. But names refer to a Reality that cannot be expressed in words.
All Masters have tried to express that Reality, each defining in his own way. Almost all definitions of God are parallel. They all say that God is the first and the last, from which nothing can be excluded, and to which nothing can be added. God is omniscient, omnipresent, and the primal cause – the causeless cause – the seat of all things; existence in itself. That cannot be created. That is is already in existence.
In the Koran, the Prophet Mohammed says: “There is no variableness in God, since He is eternal, immortal, infinite.”
That is unchangeable permanence and everlasting Reality. These words only seek to express, however imperfectly, the great Reality that is at the back of all.
Ever since the Masters first came, they have been trying to express that Reality and chanting praises of the Lord – these have formed the subject of our holy scriptures. But still they say He is as unsaid as ever. For thousands of years, the Masters have been explaining in their own words whatever is possible.
How can the inexpressible be expressed in words? That is the subject of experience you may have, through contact with that Reality. But if even our outer emotions cannot be described in words, how can that Reality be expressed in words? That is why it has always been said that God is inexpressible. There is the same Reality working throughout all creation. Until we have had some experience of that Reality, we will not know what it is like. What we now know is only what is given in books: we have had no first-hand experience of it.
All Masters say: It is the beginning and the end. In Isaiah it is stated: I am the first and I am the last, and besides me there is no God.
Again, we find: I am Alpha and Omega, the beginning and the ending.., which is, and which was, and which is to come, the Almighty.
These are definitions given to show that Reality is unchangeable permanence, which has no beginning and no end. God has no beginning and no end.
But until we have an experience of Reality, we cannot be convinced. Ever since the world began, Masters have been coming and giving explanations to the best of their ability to the people. But with all that they always said that He is as unsaid as ever.
Guru Nanak has put it very aptly:
He is One, He is the First. He is all that is.
His name is Truth. He is the Creator of all,
fearing naught striking fear in naught.
His form on lands and waters is Eternity; the One Self-existent.
Through the grace of His true servant, continually repeat His Name.
He was in the beginning; He is through all ages,
And He shall be the One who lives forever more.
You see that he says the same thing. All Masters, as they have said, had experience of that Reality. Of course, when they gave their descriptions, they expressed It in their own language and in their own way. But you will find that the salient features of whatever they expressed are the same.
Then further Guru Nanak says:
He is beyond thought.
No thinking can conceive Him.
Now the question is: Can we search for Him within the finite pale of our intellect? No, He is beyond thought, no thinking can conceive Him. Not even if the minds of men should think for ages and ages. Then how can we know God? Our bodies, emotions and intellects should first be stilled. Only then the revelation will dawn, you will then know who you are. When you know who you are, you will be able to know and see what God is. That is why Guru Nanak said if you want to grasp Him within the pale of your finite intellect, He cannot be seen.
It is something like the story of the tortoise of the river, who went into a pond. There was another tortoise there. The river tortoise said, “Look here, the sea is very great and has no end.” The tortoise in the pool just stepped back and said: “Is it so much?” “No,” said the other, “It is still greater.” Then again he stepped back a little more, and questioned: “Is it so much?” And the other answered, “No, it is still greater.” Then, he went around the whole pool of water and said, “Is it so much?” The other said, “No, it is still greater.”
The tortoise of the pool was all wrong, you see, because his experience only extended to that pool of water, nothing more. Similarly, the Masters have always been saying that Divine Knowledge was limitless and they cannot expect to do justice to the subject.
The Lord is God. If you call Him anything, you simply want to bring Him within the finite ambit of your intellect. When that Reality is infinite, how can we express It in finite terms? This is what all Masters have been saying. Further, Guru Nanak says: He cannot be conceived.
The Upanishads say: To grasp that Reality within the pale of your intellect is as impossible as trying to quench your thirst by drinking wine. At another place, it is said: . . . or just as if you can squeeze out oil from sand. Both are impossible. Similarly, to bring Him within your intellect, and understand Him fully is not possible.
The Masters did give us something to understand That which could not be expressed in words. By their grace we can just form some idea about Him. They bring us in contact with that Reality when we enter into the Kingdom of God. Then we have some experience of Him. After that we can say there is something.
Guru Nanak says: I am just like a fish in the ocean. I do not know which is one end or the other. Similarly, we cannot grasp Him within our finite intellects.
Nor can He be known by gaining the worlds, for man’s desire is never
satiated, even though all the worlds laden with gold fall to his share.
No human thoughts can carry man far.
The movements of his mind, the thousand acts of wisdom of the world leave him dark, nothing avails.
Vain are the ways of man. How then to find Him? Man feels helpless.
Words are fingerprints
Of each indivual
With borders drawn
By the mind
Like prison and war
With tolerance and love
Words can unite
Words seek agreements
Middle way, compromise
In colours and expressions
Under one roof
Thoughts – brain-traces
Coming into being
Translated feelings, imaginations
Into framed words.
Here and there fences
Where people fight behind
Juggler between life and death
Opposites breaking up
Opening in torpid senses
Vacuum of all and nothing
Dreaming clouds of finity
Facettes of changing illusions
Within the breath of infinity
Bleeding time, bursting eternity
Beyond all words and forms
Eternal moment arises
Sailing in silence
The Ocean of no(w)-here
Embeded in white roses
A sea of golden light
Fragrance of pure love
Torrent of all times
Coming together all and nothing
Fragments of a bursted dream
Endless unity, oneness without beginning
Meadow of All-consciousness
Forms are losing their forms
Words fading away, sinking back
In the pool of namelessness
Merging, embracing divinity
Illusions lose their taste
Broken actors their acts
Silently in the wake-up
Finding oneself, sky of eternity
(an excerpt from Sant Kirpal Singh’s book: “Mornings talks”)
Never hurt anybody. We hurt others by thinking ill of them. We think ill of others, we scheme. This is wrong, as thoughts are very potent. When you think ill of others that reacts to them like a telegraphic wire. You may not be telling anybody anything but if you think of them, radiation is there. Once Akbar, who was a great Emperor of India, was told by his minister that thoughts were very potent and that great care should be taken in what we think of others. Akbar asked his minister how he knew this. The minister said, “All right, I will give you a concrete example. Let us go outside.” So both of them went outside and they saw one man coming towards them at a distance of a few furlongs. The minister said to the king, “Look here, just think something about this man in your mind and when he comes near, you might ask him what crossed his mind at that time. You are only to look and think.” The king thought in his mind that this man should be shot. The man approached the king and the king asked him, “When you saw my face, what thoughts crossed you mind?” The man said, “Emperor, excuse me, but I thought that I should beat you with my fists and break your head.” So thoughts are very potent. If you think evil of others, the other man will react. You should be careful how you speak to people. If you speak ill to another and say “You are a fool” and things like that, or if somebody calls you a name and you react in the same way, what is the result? There will be a flare-up. A man calls you once, twice and that results in a fight. This is by words, their very root is the thought. A man speaks out of the abundance of his heart. Whatever is lying there, those things take the form of words, then words lead to fighting. So don’t hurt the feelings of others, in thought, word or deed. Even in very religious places, if a dozen men are working together they start thinking evil of one another, with the result that the thoughts radiate and react in another’s mind. You follow my point? The heart is the Throne of God. The body is the Temple of God. If you defile the Throne where God is, then who will sit there? So blessed are the pure in heart, for they shall see God. Purity mainly lies in not thinking evil of others, in thought, word and deed. There are other factors too, but this is the main factor. Wherever you sit, even in an Ashram, if one man thinks of somebody else, that goes round like anything. That is just like a plague, an infection. A rat infested by plague goes around and spreads that infection everywhere. So this is a very strict condition, “Don’t be the unpaid apprentices of the C.I.D. of God. Don’t take the law into your own hands.” If you think good of others, you will radiate good. If you purify your mind you will purify the minds of others. By thinking ill of others, we spoil our own Temples of God first and then defile them. Outwardly, we are all right, quite clean, but our hearts are impure. We are defiled by thinking ill of others. We are all parts of the same machinery. If even one part is out of order, the machinery will stop working. So that is why it is said , “Wanted – reformers, not of others, but of themselves”. Charity begins at home. We should first reform ourselves. Example is better than precept. So today’s subject is “Don’t think evil of others, in word, deed and mind”. If you think of anybody else, always think good of them. Why? because they are your brothers and sisters in God. God is active in every heart. Our bodies are the Temples of God. If we think evil, first we defile our Temples, then we defile others. Instead we should think, “Peace be unto all the world over, under Thy Will O God.” This is what Guru Nanak gave out in His prayer. Let all the world be happy. How can it be happy if you defile everybody! So the foremost thing is, not to think evil, speak evil or hear evil of others. If you come to know something then it is for you to just keep it to your own self and try to privately tell others concerned for their own well being. We should not become reformers of each other. We should reform ourselves first. If we have sympathy for others, we should tell them privately what we think that they are doing wrong. Then the other person will care to listen. If a blind man is there, and you say, “O Blind Man” he will take it to heart. If we simply say, “Well dear friend, when did you lose your sight?” the purpose is served. There are ways and means to express. So speaking, you might say, is an art. The same words that carry a loving and peaceful effect can also create fire. This is what we have to guard against. So we should not think evil of others at heart, in mind, word or deed. God is not difficult to meet, but it is difficult to be a man. Man is in the make. God is seeking after a man who is a man. So when you are ready, God will come and also give you a commission. I went to London, I remember, on my first tour. There were two children about 7 or 8 years old, that were given Initiation for hearing. I asked them, “What do you want?” “We want to become Masters,” they said. “All right,” I said, “you have been put on the Way, improve, progress on the Way and you might be selected as a Master.” God is after finding out some man who is a man, so that His work may go on. It is not for us to pray for this, but for God to select who is fit for the job. Hankering or only propaganda to have that position which is not in man’s hands won’t do. It is a commission from God. I told the children, “Well, you may become a Master, that’s all right. You have been put on the Way, go on with it and you may be selected as a Master.” Each one has after all, to come to perfection. It is no sin. Every saint has his past and every sinner his future. This starts where? From our own self. First of all, we should not think evil. If there is evil in your mind, out of the abundance of heart a man speaks. That radiates, by thought and by word. First and foremost, this is the Teaching of the Masters. We should examine our own self and see how we stand, where we stand. Because these things are there, how can we aspire to become Masters! So purity of mind is essential. Let it not be defiled by the thinking of evil thoughts. You should pray for forgiveness. You should also forgive and forget. Generally, we don’t forget. We say, “Oh I don’t mind,” but that poison goes on working in our mind. That affects, sooner or later. So whenever anybody hurts your feelings in word or deed, forgive. Forgiveness is the only sweet water that will wash away all dirt. Justice won’t do it, mind that! If you want justice, then that will react. Forgiveness only washes away all dirt. Forgive and forget, this is the way to Spirituality. A man once went to Lord Buddha and began to insult Him like anything. He went on in this way for one, two, three hours, until it got dark. When night fell, he wanted to go away. So Lord Buddha said, “Well dear friend, just tell me one thing.” The man asked what Buddha wanted to know, to which Buddha replied, “If anybody brings some present to somebody and if that person does not accept it, with whom is it left?” The man replied, “With the person who brings that present.” “Well,” said Buddha, “the present you have brought, I don’t accept it.” So these are the things to be developed in us and lived up to. If you live up to them, your thoughts, your radiation will change. It is not a matter, I think, of acting or posing, it is a matter of living. The Masters used to say, “Those who live up to what I say, I am their servant, they are my bosses. I will serve them to the best I can.” Truly any son, who would be obedient to his father and would do all things what he wants, naturally he is most dear to the father. This is not done by mere outward assent, acting or posing, because the mind radiates. The Master knows the mind, not the outward things. These things are not explained in general talks. They are heart to heart talks in which you are being given these topics. The secret of success is to keep your mind unalloyed.
This is the second part of a series of videos about our mind in form of poems and aphorisms.
Have a good time
Thank you for stopping by 🙂
My dear friends,
Today I would like to share with you a talk by Sant Kirpal Singh: “What is God, and how we can know Him” – this important talk given by a real competent Master I am going to share with you in several parts.
The complete text can be read here, under the website of Unity of Man:
Have a good time in reading and digesting
All good wishes
God is described as the one supreme being, the unmanifest-manifested, the eternal verity, the conscious spirit pervading all forms that emanate from Him – He upholding all creation, but is immanent in every form.
God is nameless, absolute, but when He wished to become from one to many, His power came into expression. That power is known as Naam in the terms of the Masters. It is also known as Shabd, as Kalma, as Word, and other names. That power is the creator of all things, it is controlling all things.
God is an ocean of all consciousness. We are of the same essence as that of God: a drop of the ocean of all consciousness.
Sant Kirpal Singh
“He is One, He is the First. He is all that is. His name is Truth. He is the Creator of all, fearing naught striking fear in naught. His form on lands and waters is Eternity; the One Self-existent.
Through the grace of His true servant, continually repeat His Name. He was in the beginning; He is through all ages, and He shall be the One who lives forever more.”
This is the first of four talks given during Sant Kirpal Singh’s First World Tour in Philadelphia
Let me introduce myself, I have come to you as a man to man. I am just as any of you are. Of course, each man has got the same privileges from God. I developed in a way that concerns my own Self. What I learned at the feet of my Master about my own Self, the real Self, I will put before you so that those who are seeking after Truth may find some guidance.
As a child, I had that awareness in me: “What is the mystery of life?” I sought to find the solution in books. I may tell you that I had the opportunity of going through almost two libraries and also going through the holy scriptures of almost all the religions, or the majority of them, I would say. There were very good descriptions given there, but I could not find the practical solution of my problem.
What I came to know at the feet of my Master, I will be putting before you in the course of four talks. The subject of each talk will be a little bit different.
Today we will deal with “God and Man.” The next three talks will deal with “Higher Values of Life,” “Kingdom of God,” and lastly “The Most Natural Way to Enter the Kingdom of God.”
From a careful and unbiased study of the sacred books of the world we find that there is one Reality, which is our goal. That Reality is termed God and by various other names.
God made man and man made worldly religions. Such religions were made for the uplift of man. We have to make the best use of them so that ultimately we may know ourselves and then know God.
Religion has two aspects: One is the social side, or the outward side. The other aspect is the inner religion, the spiritual side. We have to start with outer forms of religions. Man is social; he must remain in some society.
Each society has its own various ceremonies and rituals, its own scriptures, its own mode of saying prayers. This is the non-essential side. We have to remain in’ some social religion because man is a social being – and to remain in some social religion is a blessing. But that is an elementary step – our going to churches or other holy places of worship, saying prayers, reading the scriptures, observing certain ceremonies, and rituals. All these go to create love in us for God.
But if our performance of rituals, reading of the scriptures or attending the churches or other holy places of worship does not even create in us love of God and constitutes mere mental gymnastics, these lead us nowhere. That does not mean that you are not to live in any social religion. You are to do so. If you revolt against it, you will have to form another society.
Suppose there are ten thousand people of your views. Then you will have to form a separate society and make certain rules to go by. After some time you find that a certain rule has proved defective and must be amended. So you go on amending the rules.
All the same this has to do with your outer selves. The Sabbath was made for man, not man for the Sabbath. Similarly, social religions were made for man, but man was not made for social religions. The purpose of remaining in any social religion is just to know oneself and then to know God. That is one aspect of religion. The other aspect is the observance of certain rituals and ceremonies. These vary in different religions, but you will find their purpose is nearly the same.
For example, in some churches to sit bareheaded is a mark of respect. In India, to sit with one’s head covered is a sign of respect. That is a custom there. Apparently, there is a difference between the two observances, but the purpose is the same. Both signify that whenever you sit in the presence of God, just remembering Him, you should sit in a respectful posture.
These are, however, non-essentials. The purpose is the same, no doubt. Apparently, some differences exist, but those differences do not affect in any way the purpose of the church.
Those who follow the letter of the rule, simply forget the spirit and fight only for the apparent differences. In Arabia, where there is a dearth of water, there is a custom that whenever you say prayers, you should just wash your hands, feet, face, and then sit for prayers. In other countries where there is an abundance of water, they say that until you take a bath, it will not be right to sit for prayers. That is only an apparent difference on account of the climatic or geographical conditions of the place.
We have to live in some social religion. So it is better to remain where you are. Do not change, if it can be helped. While there, what should you do? Just read the holy scriptures – the sayings of the Masters – you have, and try to understand what they say, and live up to them.
This is what you find: All Masters who came in the past were the children of Light, and came to give Light to the world. They did not come for any special religion or special country. They came for all humanity.
It is now time to cast aside the trivial differences that exist – the non-essentials. We should just look to the purpose for which they were made, and open our eyes to the Reality that we are all worshipping the same God. These were meant to represent that Reality which exists.
Now you will find, from the standpoint of all religions, that God the absolute is beyond what is known and manifested. That is something even beyond what is supporting and creating all creation. That Reality is at the back of everything. Can we search Him or find Him? No. He cannot be searched. He is unsearchable.
Canst thou by searching find out God? Canst thou find out the Almighty? The Almighty is inexpressible and cannot be expressed in words.
Names are simply given by the Masters to express that Reality, which is really inexpressible. He is the Changeless One. You find: “Forever more, O Lord, Thy Word existed in Heaven.” Forever more – that is the lasting Reality and that is the Changeless One. Ultimately, it is unconditioned and undivided. He is the Nameless One.
Like sparkling light
We surf on waves
Meeting, greeting people
On the sea of life
Storms may shake us
Make afraid us
But when the night has passed
All forgotten fast
Waves taste shores and islands
A noisy journey, seldom silence
And while all is on the go
Age is coming on tiptoe
Wind of time sets the sail
Crosses our trail
Drags us here and there
Demands its share
Inhales life to make us change
From young to old
In order to arrange
Moments to unfold
Moments in return
Breath of time
Has one concern
Life to climb
On the photo: Sant Kirpal Singh Ji
Kabir (Hindi: कबीर, IAST: Kabīr was a 15th-century Indian mystic poet and Saint, whose writings influenced Hinduism’s Bhakti movement and his verses are found in Sikhism’s scripture Adi Granth. His early life was in a Muslim family, but he was strongly influenced by his teacher, the Hindu bhakti leader Ramananda. He is also called the Father of spirituality as He came in all four yugas
Kabir Sahib tells His own story when He says, “I came in all four ages – in Satyug (Golden Age) my name was Satsukrat, in Tretayug (Silver Age) my name was Karunamae. When I came in Dvarparyug (Copper Age) my name was Maninder, in Kalyug (Iron Age) my name is Kabir.” In all four Ages He told the people of Naam’s greatness.
Two very interesting spiritual books by Kabir I would like to recommend: The Anurag Sagar of Kabir and the Dialogues of Kabir – For those being more interlectual and interested in spirituality, these are just the right books…
Can one feel the music of this word?
Is our home the place where we live?
Is it the village, the town?
The state we live in?
The planet we live on?
The solar system our residence?
The universe our home?
The dimensions and multiple universes?
Our true home is not in this world
It is our Father’s home
The soul is singing
Home, sweet home
Reflecting in the tears of eyes
Trembling within divine music
Vibrations like ripples
Sent out to touch home
From the market of this world
Near and far
Penetrate the heart:
My children come home, come home
We are in this world
But not from this world…
Part never expresses the whole
Thoughts are build in words
Draw borders around
Get lost in self-opinionatedness
Bricks of words and names
Fenced in point of views
Fragments torn from the whole
Of smoke and mirrors
Connect with bridges
Silence gives birth
To nameless consciousness
Arising from the heart
Language of the soul
Where nothing is separated
No borders in words and thoughts
There is life in pureness
All in all
In this silence
Connected we are
Away from the market
Hue and cry of the mind
In one voice: Love and light